Chapter 20

אכל העדה. עֵדָה הַשְּׁלֵמָה, שֶׁכְּבָר מֵתוּ מֵתֵי מִדְבָּר וְאֵלּוּ פֵרְשׁוּ לַחַיִּים:

1כל העדה [THE CHILDREN OF ISRAEL], EVEN THE WHOLE CONGREGATION — The congregation in its entirety, for those who were to die in the wilderness in consequence of their sin had already died, but these had been expressly mentioned for life (cf. Rashi on v. 22).

בותמת שם מרים. לָמָּה נִסְמְכָה פָרָשַׁת מִיתַת מִרְיָם לְפָרָשַׁת פָּרָה אֲדֻמָּה? לוֹמַר לְךָ, מַה קָּרְבָּנוֹת מְכַפְּרִין, אַף מִיתַת צַדִּיקִים מְכַפֶּרֶת (מועד קטן כ"ח):

2ותמת שם מרים AND MIRIAM DIED THERE — Why is the section narrating the death of Miriam placed immediately after the section treating of the red cow? To suggest to you the following comparison: What is the purpose of the sacrifices? They effect atonement! So, too, does the death of the righteous effect atonement! (Moed Katan 28a).

גותמת שם מרים. אַף הִיא בִנְשִׁיקָה מֵתָה, וּמִפְּנֵי מָה לֹא נֶאֱמַר בָּהּ "עַל פִּי ה'"? שֶׁאֵינוֹ דֶּרֶךְ כָּבוֹד שֶׁל מַעְלָה, וּבְאַהֲרֹן נֶאֱמַר "עַל פִּי ה'" בְּאֵלֶּה מַסְעֵי (במדבר ל"ג):

3ותמת שם מרים AND MIRIAM DIED THERE — She, too, as Moses and Aaron, died by a Divine Kiss. But why is it not said with reference to her: she died “by the command (lit., mouth) of God”, (this being the Biblical expression from which is derived the Midrashic statement that they died by the Divine Kiss)? Because this would not be a respectful way of speaking about the Most High God, as it would have reference to a woman. But of Aaron it says in the Sedrah אלה מסעי (Numbers 33:38), “By the mouth of the Lord” (Moed Katan 28a).

אולא היה מים לעדה. מִכָּאן שֶׁכָּל אַרְבָּעִים שָׁנָה הָיָה לָהֶם הַבְּאֵר בִּזְכוּת מִרְיָם (תענית ט'):

1ולא היה מים לעדה AND THERE WAS NO WATER FOR THE CONGREGATION — Since this statement follows immediately after the mention of Miriam’s death, we may learn from it that during the entire forty years they had the “well” through Miriam’s merit (Taanit 9a).

אולו גוענו. הַלְוַאי שֶׁגָּוַעְנוּ:

1ולו גוענו — means, WOULD THAT WE HAD DIED.

בבגוע אחינו. בְּמִיתַת אַחֵינוּ בַּדֶּבֶר, לִמֵּד שֶׁמִּיתַת צָמָא מְגֻנָּה מִמֶּנָּה:

2בגוע אחינו means, by the death of our brethren — i.e., by the pestilence. This tells us that death by thirst is worse than that (i.e., than death by pestilence).

גבגוע. שֵׁם דָּבָר הוּא, כְּמוֹ בְּמִיתַת אַחֵינוּ, וְלֹא יִתָּכֵן לְפָרְשׁוֹ כְּשֶׁמֵּתוּ אַחֵינוּ, שֶׁאִם כֵּן הָיָה לוֹ לִנָּקֵד בִּגְוֹעַ:

3בגוע — This is a noun and means the same as במיתת אחינו, “by the death of our brethren”; and it would not be correct to explain (translate) it: “when our brethren died”, for if this were so, it should be voweled to read בִּגְוֹעַ.

אואת בעירם. מִכָּאן שֶׁחָס הַקָּבָּ"ה עַל מָמוֹנָם שֶׁל יִשְׂרָאֵל:

1ואת בעירם [SO SHALT THOU GIVE THE CONGREGATION] AND THEIR BEASTS [TO DRINK] From this we may see that the Holy One, blessed be He, has regard for the possessions of Israel (Menachot 76b; Midrash Tanchuma, Chukat 9).

אויקהלו וגו'. זֶה אֶחָד מִן הַמְּקוֹמוֹת שֶׁהֶחֱזִיק מוּעָט אֶת הַמְרֻבֶּה (בראשית רבה ה'):

1ויקהלו וגו׳ [AND MOSES AND AARON] ASSEMBLED [THE WHOLE CONGREGATION BEFORE THE ROCK] — This was one of the places where the smaller contained the greater, (the entire congregation being assembled in front of one rock) (Leviticus Rabbah 10:9).

בהמן הסלע הזה נוציא. לְפִי שֶׁלֹּא הָיוּ מַכִּירִין אוֹתוֹ, לְפִי שֶׁהָלַךְ הַסֶּלַע וְיָשַׁב לוֹ בֵּין הַסְּלָעִים כְּשֶׁנִּסְתַּלֵּק הַבְּאֵר, וְהָיוּ יִשְׂרָאֵל אוֹמְרִים לָהֶם מַה לָּכֶם מֵאֵי זֶה סֶלַע תּוֹצִיאוּ לָנוּ מַיִם? לְכָךְ אָמַר לָהֶם המרים — סַרְבָנִים, לְשׁוֹן יְוָנִי שׁוֹטִים, מוֹרִים אֶת מוֹרֵיהֶם, הֲמִן הַסֶּלַע הַזֶּה שֶׁלֹּא נִצְטַוִּינוּ עָלָיו נוֹצִיא לָכֶם מַיִם? (תנחומא):

2המן הסלע הזה נוציא MUST WE BRING [WATER] OUT OF THIS ROCK? — They said this because they could not distinguish it (the rock intended by God), for the rock from which the water had hitherto flowed during these forty years had vanished and taken a place amongst the other rocks when the “well” disappeared after Miriam’s death, and Israel said to them, “What difference is it to you from which rock you bring forth water for us?” — It was on this account that he (Moses) said unto them (called them) המרים — which may mean “refractory”, or, as a Greek expression, “foolish people” (µώροι), or, “such as would teach (מורים) their teachers” — from this rock about which we have received no Divine Command can we bring forth water for you?! (cf. Midrash Tanchuma, Chukat 9).

אפעמים. לְפִי שֶׁבָּרִאשׁוֹנָה לֹא הוֹצִיא אֶלָּא טִפִּין, לְפִי שֶׁלֹּא צִוָּה הַמָּקוֹם לְהַכּוֹתוֹ, אֶלָּא "וְדִבַּרְתֶּם אֶל הַסֶּלַע", וְהֵמָּה דִּבְּרוּ אֶל סֶלַע אַחֵר וְלֹא הוֹצִיא, אָמְרוּ, שֶׁמָּא צָרִיךְ לְהַכּוֹתוֹ כְּבָרִאשׁוֹנָה, שֶׁנֶּאֱמַר "וְהִכִּיתָ בַצּוּר" (שמות י"ז), וְנִזְדַּמֵּן לָהֶם אוֹתוֹ סֶלַע וְהִכָּהוּ (תנחומא):

1פעמים [HE SMOTE THE ROCK] TWICE, because at the first attempt it did not bring forth more than a few drops, for God had not bidden him smite it, but He had said, (v. 8) “and ye shall speak to the rock”. They had, indeed, spoken, but to a different rock (not that which God had intended) and it had not given forth water. They said, “Perhaps it is necessary to smite it as on the former occasion when it says, (Exodus 17:6) ‘and ye shall smite the rock’, and just that rock intended by God happened to be there and they smote it [but without full effect, and so they smote it a second time] (cf. Midrash Tanchuma, Chukat 9).

איען לא האמנתם בי. גִּלָּה הַכָּתוּב שֶׁאִלּוּלֵי חֵטְא זֶה בִּלְבַד הָיוּ נִכְנָסִין לָאָרֶץ, כְּדֵי שֶׁלֹּא יֹאמְרוּ עֲלֵיהֶם כַּעֲוֹן דּוֹר הַמִּדְבָּר שֶׁנִּגְזַר עֲלֵיהֶם שֶׁלֹּא יִכָּנְסוּ, כָּךְ הָיָה עֲוֹן מֹשֶׁה וְאַהֲרֹן; וַהֲלֹא "הֲצֹאן וּבָקָר יִשָּׁחֵט" (במדבר יא, כב) קָשָׁה מִזּוֹ? אֶלָּא לְפִי שֶׁבַּסֵּתֶר, חִסֵּךְ עָלָיו הַכָּתוּב, וְכָאן שֶׁבְּמַעֲמַד כָּל יִשְׂרָאֵל, לֹא חִסֵּךְ עָלָיו הַכָּתוּב מִפְּנֵי קִדּוּשׁ הַשֵּׁם:

1יען לא האמנתם בי BECAUSE YE BELIEVED ME NOT — Scripture discloses the fact that but for this sin alone, they would have entered the land of Canaan, in order that people should not say of them, “Even as the sin of the generation of the Wilderness (a term used of those who left Egypt) on whom it was decreed that they should not enter the Land was the sin of Moses and Aaron” (cf. Rashi on Numbers 27:13). But was not the doubting question (cf. Rashi on Numbers 11:22), “shall the sheep and oxen be slaughtered for them?” a more grievous lack of faith in God than this? But because that had been said in private (no Israelites being present and therefore it could have no evil influence upon them), Scripture (God) spared him (and did not make his lack of faith public by pronouncing punishment for it), but here, where all Israel were standing by, Scripture does not spare him because of the Hallowing of the Divine Name (cf. Midrash Tanchuma, Chukat 10).

בלהקדישני. שֶׁאִלּוּ דִּבַּרְתֶּם אֶל הַסֶּלַע וְהוֹצִיא, הָיִיתִי מְקֻדָּשׁ לְעֵינֵי הָעֵדָה, וְאוֹמְרִים מַה סֶּלַע זֶה שֶׁאֵינוֹ מְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ וְאֵינוֹ צָרִיךְ לְפַרְנָסָה מְקַיֵּם דִּבּוּרוֹ שֶׁל מָקוֹם, קַל וָחֹמֶר אָנוּ:

2להקדישני TO SANCTIFY ME — For had you spoken to the rock and it had brought forth water I would have been sanctified before the whole congregation, for they would have said: What is the case with this rock which cannot speak and cannot hear and needs no maintenance? It fulfils the bidding of the Omnipresent God! How much more should we do so?

גלכן לא תביאו. בִּשְׁבוּעָה, כְּמוֹ "וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי" (שמואל א ג'), נִשְׁבַּע בִּקְפִיצָה שֶׁלֹּא יַרְבּוּ בִתְפִלָּה עַל כָּךְ:

3לכן לא תביאו THEREFORE YE SHALL NOT BRING — This expression (“therefore”) is used by way of an oath, just as (I Samuel 3:14), “Therefore I have sworn to the house of Eli”. Here He was quick to take an oath in order that they should not pray at length about it (that He should withdraw the decree) (Midrash Tanchuma, Vaera 2).

אהמה מי מריבה. הֵם הַנִּזְכָּרִים בְּמָקוֹם אַחֵר; אֶת אֵלּוּ רָאוּ אִצְטַגְנִינֵי פַרְעֹה, שֶׁמּוֹשִׁיעָן שֶׁל יִשְׂרָאֵל לוֹקֶה בַמַּיִם, לְכָךְ גָּזְרוּ (שמות א') "כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ" (סנהדרין ק"א):

1המה מי מריבה THESE ARE THE WATERS OF MERIBAH — These are they that were alluded to, though unwittingly, on another occasion: these it was that Pharaoh’s astrologers foresaw, saying that Israel’s deliverer would be punished through water. On that account they decreed (Exodus 1:22) “Every son that is born shall ye cast into the river” (Sanhedrin 101b).

בויקדש בם. שֶׁמֵּתוּ מֹשֶׁה וְאַהֲרֹן עַל יָדָם; כְּשֶׁהַקָּבָּ"ה עוֹשֶׂה דִּין בִּמְקֻדָּשָׁיו הוּא יָראוּי וּמִתְקַדֵּשׁ עַל הַבְּרִיּוֹת, וְכֵן הוּא אוֹמֵר "נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ" (תהילים ס"ח), וְכֵן הוּא אוֹמֵר "בִּקְרֹבַי אֶקָּדֵשׁ" (ויקרא י'):

2ויקדש בם AND HE WAS SANCTIFIED IN THEM — For Moses and Aaron died on account of them (cf. Targum Jonathan on). When the Holy One, blessed be He, executes judgement upon those who are holy to Him he is revered and sanctified by mankind. Similarly does it state, (Psalms 68:36) “Revered art Thou when Thou showest Thyself אלהים, Judge, in consequence of thy hallowed ones”; and similarly, too, does it state, (Leviticus 10:3) “Through those that draw near unto me shall I be sanctified” (see Rashi on that verse; Zevachim 115b).

אאחיך ישראל. מָה רָאָה לְהַזְכִּיר כָּאן אַחֲוָה? אֶלָּא אָמַר לוֹ אַחִים אֲנַחְנוּ, בְּנֵי אַבְרָהָם, שֶׁנֶּאֱמַר לוֹ "כִּי גֵר יִהְיֶה זַרְעֲךָ" (בראשית ט"ו), וְעַל שְׁנֵינוּ הָיָה אוֹתוֹ הַחוֹב לְפָרְעוֹ (תנחומא):

1אחיך ישראל THY BROTHER ISRAEL — What reason had he to mention here their brotherhood? But in effect he said to him: We are brothers, sons of Abraham to whom it was said, (Genesis 15:13) “know for a surety that thy seed shall be a stranger [in a land not theirs]”, and upon both of us, being of Abraham’s seed, was the duty of paying that debt (Midrash Tanchuma, Chukat 12).

באתה ידעת את כל התלאה. לְפִיכָךְ פֵּרֵשׁ אֲבִיכֶם מֵעַל אָבִינוּ, שֶׁנֶּאֱמַר "וַיֵּלֶךְ אֶל אֶרֶץ מִפְּנֵי יַעֲקֹב אָחִיו" (בראשית ל״ו:ו׳) — מִפְּנֵי הַשְּׁטָר חוֹב הַמֻּטָּל עֲלֵיהֶם, וְהִטִּילוֹ עַל יַעֲקֹב:

2אתה ידעת את כל התלאה THOU KNOWEST ALL THE TRAVAIL — It was on this account that your father separated himself from our father, as it is said, (Genesis 36:6), "And he (Esau) went to another land on account of Jacob, his brother” — on account of the bond which devolved upon both of them, and he cast the whole of it upon Jacob (Genesis Rabbah 82:13; cf. Rashi on Genesis 36.7.2).

אוירעו לנו. סָבַלְנוּ צָרוֹת רַבּוֹת:

1וירעו לנו AND [THE EGYPTIANS] DID EVIL TO US — we have borne many adversities.

בולאבתינו. מִכָּאן שֶׁהָאָבוֹת מִצְטַעֲרִים בַּקֶּבֶר כְּשֶׁפֻּרְעָנוּת בָּאָה עַל יִשְֹרָאֵל (עי' תנחומא):

2ולאבתינו [THEY DID EVIL TO US] AND TO OUR FATHERS — From here we may learn that the patriarchs grieve in their graves when punishment comes upon Israel (cf. Midrash Tanchuma, Chukat 12).

אוישמע קלנו. בַּבְּרָכָה שֶׁבֵּרְכָנוּ אָבִינוּ "הַקֹּל קוֹל יַעֲקֹב", שֶׁאָנוּ צוֹעֲקִים וְנַעֲנִים (תנחומא בשלח):

1וישמע קלנו HE HEARD OUR VOICE — through the blessing with which our father, Jacob, had blessed us — “the voice is Jacob’s voice” (Genesis 27:22), because whenever we cry we are answered (Midrash Tanchuma, Beshalach 9 on בשלח).

במלאך. זֶה מֹשֶׁה, מִכָּאן שֶׁהַנְּבִיאִים קְרוּאִים מַלְאָכִים, וְאוֹמֵר "וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים" (דברי הימים ב' ל"ו):

2מלאך A MESSENGER (or an angel) — This was Moses; from this we may learn that the prophets are termed “angel”; so, too, it says, (II Chronicles 36:16) “And they grieved the angels (מלאכי) of God” (Leviticus Rabbah 1:1).

אנעברה נא בארצך. אֵין לְךָ לְעוֹרֵר עַל הַיְרֻשָּׁה שֶׁל אֶרֶץ יִשְׂרָאֵל, כְּשֵׁם שֶׁלֹּא פָרַעְתָּ הַחוֹב, עֲשֵׂה לָנוּ עֵזֶר מְעַט לַעֲבֹר דֶּרֶךְ אַרְצְךָ:

1נעברה נא בארצך LET US PASS, I PRAY THEE, THROUGH THY COUNTRY — You have no right to lay claim to the land of Israel as an inheritance, just the same as you have not paid the debt (see Rashi v. 14); render us therefore a little assistance by permitting us to pass through your land.

בולא נשתה מי באר. מֵי בוֹרוֹת הָיָה צָרִיךְ לוֹמַר, אֶלָּא כָּךְ אָמַר מֹשֶׁה, אַעַ"פִּ שֶׁיֵּשׁ בְּיָדֵנוּ מָן לֶאֱכֹל וּבְאֵר לִשְׁתּוֹת, לֹא נִשְׁתֶּה מִמֶּנּוּ, אֶלָּא נִקְנֶה מִכֶּם אֹכֶל וּמַיִם לַהֲנָאַתְכֶם, מִכָּאן לְאַכְסְנַאי אַעַ"פִּ שֶׁיֵּשׁ בְּיָדוֹ לֶאֱכֹל יִקְנֶה מִן הַחֶנְוָנִי, כְּדֵי לְהַנּוֹת אֶת אֻשְׁפִּיזוֹ (תנחומא):

2ולא נשתה מי באר NEITHER WILL WE DRINK OF THE WATER OF THE SPRINGS — He should have said “water of the cisterns (בורות)”; but this was what Moses meant to say: Although we have manna to eat, and a well of which to drink, (that which followed them through the wilderness), we will not drink of it, but we will buy food and water from you to your advantage. From here we may learn a rule for a guest (one lodging in an inn): although he has in his possession something to eat, he should yet purchase something from the local tradesman in order to benefit his host (Midrash Tanchuma, Chukat 12).

גדרך המלך נלך וגו'. אָנוּ חוֹסְמִים אֶת בְּהֶמְתֵּנוּ וְלֹא יִטּוּ לְכָאן וּלְכָאן לֶאֱכֹל (שם):

3דרך המלך נלך וגו׳ WE WILL KEEP TO THE KING’S HIGHWAY etc. — we will muzzle our cattle, and so they will not turn aside into the fields on this side or that to eat (Midrash Tanchuma, Chukat 12).

אפן בחרב אצא לקראתך. אַתֶּם מִתְגָּאִים בְּקוֹל שֶׁהוֹרִישְׁכֶם אֲבִיכֶם וְאוֹמְרִים "וַנִּצְעַק אֶל ה' וַיִּשְׁמַע קֹלֵנוּ", וַאֲנִי אֵצֵא עֲלֵיכֶם בְּמַה שֶּׁהוֹרִישֵׁנִי אָבִי "וְעַל חַרְבְּךָ תִחְיֶה" (בראשית כ"ז):

1פן בחרב אצא לקראתך LEST I COME OUT AGAINST THEE WITH THE SWORD — You pride yourselves on the “voice” which your father bequeathed you as a blessing, saying, “And we cried unto the Lord and He heard our voice” (cf. Rashi on v. 16); I, therefore, will come out against you with that which my father bequeathed me when he said, (Genesis 27:40) “And by thy sword shalt thou live” (Midrash Tanchuma, Beshalach 9 on בשלח)

ארק אין דבר. אֵין שׁוּם דָּבָר מַזִּיקְךָ:

1רק אין דבר lit., ONLY NO THING — i.e., nothing will do you any harm.

אוביד חזקה. בְּהַבְטָחַת זְקֵנֵנוּ "וְהַיָּדַיִם יְדֵי עֵשָׂו" (שם):

1וביד חזקה AND WITH A STRONG HAND — relying upon our ancestors’ assurance: (Genesis 27:22) “and the hands are the hands of Esau” (cf. Midrash Tanchuma, Beshalach 9 on בשלח)

אכל העדה. כֻּלָּם שְׁלֵמִים וְעוֹמְדִים לִכָּנֵס לָאָרֶץ, שֶׁלֹּא הָיָה בָּהֶן אֶחָד מֵאוֹתָם שֶׁנִּגְזְרָה גְזֵרָה עֲלֵיהֶם, שֶׁכְּבָר כָּלוּ מֵתֵי מִדְבָּר וְאֵלּוּ מֵאוֹתָן שֶׁכָּתוּב בָּהֶן (דברים ד') "חַיִּים כֻּלְּכֶם הַיּוֹם" (תנחומא):

1כל העדה THE WHOLE CONGREGATION — all of them perfect, and destined to enter the promised land, for among them there was not even one of those upon whom it had been decreed that they should not enter the land, because those who were to die in the wilderness had already ceased to exist, and these belonged to those about whom it is written, (Deuteronomy 4:4) ‘[But ye who did cleave to the Lord your God] are all of you alive this day” (Midrash Tanchuma, Chukat 14)

בהר ההר. הַר עַל גַּבֵּי הַר, כְּתַפּוּחַ קָטָן עַל גַּבֵּי תַפּוּחַ גָּדוֹל, וְאַעַ"פִּ שֶׁהֶעָנָן הוֹלֵךְ לִפְנֵיהֶם וּמַשְׁוֶה אֶת הֶהָרִים, שְׁלֹשָׁה נִשְׁאֲרוּ בָהֶן — הַר סִינַי לַתּוֹרָה וְהֹר הָהָר לִקְבוּרַת אַהֲרֹן וְהַר נְבוֹ לִקְבוּרַת מֹשֶׁה (תנחומא):

2הר ההר MOUNT HOR (more lit., the mount of the mount) — This was a mount on top of a mount, like a small apple on top of a large apple. — Although the cloud went before them and levelled the mountains (cf. Rashi on 10:34), yet three of them remained: Mount Sinai for the giving of the Torah, Mount Hor for Aaron’s burial place, and Mount Nebo for Moses’ burial place (Midrash Tanchuma, Chukat 14).

אעל גבול ארץ אדום. מַגִּיד שֶׁמִּפְּנֵי שֶׁנִּתְחַבְּרוּ כָאן לְהִתְקָרֵב לְעֵשָׂו הָרָשָׁע, נִפְרְצוּ מַעֲשֵׂיהֶם וְחָסְרוּ הַצַּדִּיק הַזֶּה, וְכֵן הַנָּבִיא אוֹמֵר לִיהוֹשָׁפָט (דברי הימים ב' כ') "בְּהִתְחַבֶּרְךָ עִם אֲחַזְיָהוּ פָּרַץ ה' אֶת מַעֲשֶׂיךָ" (תנחומא):

1על גבול ארץ אדום BY THE BOUNDARY OF THE LAND OF EDOM — This (the statement that Aaron died here) tells us that because they here wished to join themselves in close friendship with the wicked, a breach was made in their works and they had to lose this righteous man, Aaron. Similarly does the prophet say, (II Chronicles 20:37) “Because thou hast joined thyself with Ahaziah, the Lord hath made a breach in thy works” (Midrash Tanchuma, Chukat 14).

אקח את אהרן. בִּדְבָרִים שֶׁל נִחוּמִים — אֱמֹר לוֹ, אַשְׁרֶיךָ שֶׁתִּרְאֶה כִתְרְךָ נָתוּן לְבִנְךָ, מַה שֶּׁאֵין אֲנִי זַכַּאי לְכָךְ (שם):

1קח את אהרן TAKE AARON by consoling words — say to him: Happy art thou that thou wilt see thy crown being given to thy son, something to which I am not privileged (Midrash Tanchuma, Chukat 17).

אאת בגדיו. אֶת בִּגְדֵי כְהֻנָּה גְדוֹלָה הִלְבִּישָׁהוּ וְהִפְשִׁיטָם מֵעָלָיו, לְתִתָּם עַל בְּנוֹ בְּפָנָיו; אָמַר לוֹ הִכָּנֵס לַמְּעָרָה וְנִכְנַס, רָאָה מִטָּה מֻצַּעַת וְנֵר דָּלוּק, אָמַר לוֹ עֲלֵה לַמִּטָּה וְעָלָה, פְּשֹׁט יָדֶיךָ וּפָשַׁט, קְמֹץ פִּיךָ וְקָמַץ, עֲצֹם עֵינֶיךָ וְעָצַם, מִיָּד חָמַד מֹשֶׁה לְאוֹתָהּ מִיתָה, וְזֶהוּ שֶׁנֶּאֱמַר לוֹ (דברים ל"ב) "כַּאֲשֶׁר מֵת אַהֲרֹן אָחִיךָ" — מִיתָה שֶׁנִתְאַוִּיתָ לָהּ (ספרי שם):

1את בגדיו [AND STRIP AARON OF] HIS GARMENTS — i.e., the garments of the high priesthood. — He clothed him in these and stripped them off him to place them on his son in his presence. He (Moses) said to him (Aaron), “Enter the cave”, and he entered. — He saw a bed already made (more lit., outspread, i.e., with its sheets, etc.) and a light burning. He said to him, “Ascend the bed”, and he ascended. — “Stretch out your hands”, and he stretched them out. — “Close your mouth”, and he closed it. — “Close your eyes”, and he closed them. At that moment Moses longed for that self-same death, and this is what was said to him (Deuteronomy 32:50), “[And die] … as Aaron thy brother died” — the death, for which you longed (Siphre on that verse).

אויעש משה. אַעַ"פִּ שֶׁהַדָּבָר קָשֶׁה לוֹ, לֹא עִכֵּב (תנחומא):

1ויעש משה AND MOSES DID [AS THE LORD COMMANDED] — Although this thing was hard for him he did not delay to do so (Midrash Tanchuma, Chukat 17).

אויראו כל העדה. כְּשֶׁרָאוּ מֹשֶׁה וְאֶלְעָזָר יוֹרְדִים וְאַהֲרֹן לֹא יָרַד, אָמְרוּ הֵיכָן הוּא אַהֲרֹן? אָמַר לָהֶם מֵת, אָמְרוּ אֶפְשָׁר מִי שֶׁעָמַד כְּנֶגֶד הַמַּלְאָךְ וְעָצַר אֶת הַמַּגֵּפָה יִשְׁלֹט בוֹ מַלְאַךְ הַמָּוֶת? מִיָּד בִּקֵּשׁ מֹשֶׁה רַחֲמִים וְהֶרְאוּהוּ מַלְאֲכֵי הַשָּׁרֵת לָהֶם מֻטָּל בַּמִּטָּה, רָאוּ וְהֶאֱמִינוּ (שם):

1ויראו כל העדה AND ALL THE CONGREGATION SAW [THAT AARON HAD DIED] — When they saw Moses and Eleazar descending and that Aaron was not descending with them, they said, “Where, then, is Aaron?” — He replied to them, “He is dead!” They thereupon said, “Is it possible that a man who stood up against the Angel and stayed the plague, — that over him the Angel of Death should have power?!” — Moses at once offered prayer and the ministering angels showed him (Aaron) to them lying upon the bier. They saw and believed (cf. Midrash Tanchuma, Chukat 17).

בכל בית ישראל. הָאֲנָשִׁים וְהַנָּשִׁים, לְפִי שֶׁהָיָה אַהֲרֹן רוֹדֵף שָׁלוֹם וּמַטִּיל אַהֲבָה בֵּין בַּעֲלֵי מְרִיבָה וּבֵין אִישׁ לְאִשְׁתּוֹ (אדר"נ י"ב):

2כל בית ישראל [THEY WEPT FOR AARON …] EVEN ALL THE HOUSE OF ISRAEL — all: both men and women, because Aaron used to pursue peace and promoted love between contending parties, and between man and wife (cf. The Fathers According to Rabbi Nathan 12).

גכי גוע. אוֹמֵר אֲנִי שֶׁהַמְתַּרְגֵּם דְּהָא מִית טוֹעֶה הוּא, אֶלָּא אִם כֵּן מְתַרְגֵּם וַיִּרְאוּ וְאִתְחֲזִיאוּ, שֶׁלֹּא אָמְרוּ רַבּוֹתֵינוּ כִּי זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן דְּהָא אֶלָּא עַל מִדְרָשׁ שֶׁנִּסְתַּלְּקוּ עַנְנֵי הַכָּבוֹד, וְכִדְאָמַר רַבִּי אַבָּהוּ (ראש השנה ג'), אַל תִּקְרֵי וַיִּרְאוּ, אֶלָּא וַיֵּרָאוּ, וְעַל לָשׁוֹן זֶה נוֹפֵל לְשׁוֹן דְּהָא, לְפִי שֶׁהִיא נְתִינַת טַעַם לְמַה שֶּׁלְּמַעְלָה הֵימֶנּוּ — לָמָּה וַיֵּרָאוּ? לְפִי שֶׁהֲרֵי מֵת אַהֲרֹן; אֲבָל עַל תַּרְגּוּם "וְחָזוּ כָל כְּנִשְׁתָּא" אֵין לְשׁוֹן דְּהָא נוֹפֵל אֶלָּא לְשׁוֹן אֲשֶׁר, שֶׁהוּא מִגִּזְרַת שִׁמּוּשׁ אִי, שֶׁמָּצִינוּ אִם מְשַׁמֵּשׁ בִּלְשׁוֹן אֲשֶׁר, כְּמוֹ "וְאִם מַדּוּעַ לֹא תִקְצַר רוּחִי" (איוב כ"א), וְהַרְבֵּה מְפֹרָשִׁים מִזֶּה הַלָּשׁוֹן — "אִם חֲרוּצִים יָמָיו" (שם י"ד):

3כי גוע THAT (or because) HE HAD DIED — I say that he who translates these words in the Targum (i.e., anyone who holds that this is the correct rendering) by דהא מית, “because he had died”, is in error unless he also translates in the Targum the word ויראו by ואתחזיאו “they were seen (exposed)”, for our Rabbis stated that this word כי is used here in the sense of “because” only in accordance with a Midrash which relates that the clouds of glory which hitherto enveloped Israel disappeared at Aaron's death, (so that all the congregation were now exposed to the sight of their enemies), and in accordance with what R. Abuhu said (Rosh Hashanah 3a), “Read here not וַיִּרְאוּ but וַיֵּרָאוּ, “they were seen”. It is to this sense of the verb that the meaning of “because” is applicable to the word כי, since that gives the reason for what precedes it: Why were they seen? Because, behold, Aaron had died, and the clouds disappeared. But to the translation in the Targum, וחזו כל כנשתא (“and all the congregation saw”), the meaning of “because” (for the word כי) is not applicable, but only the meaning אשר, “that”, which is one of the usages of the word אי (the Aramaic equivalent of אם, which itself is one of the four classifications of the usage of כי; see ibid). For we find אם used in the sense of אשר “that”, as e.g., (Job 21:4) “so that (ואם) why should I not be impatient?” And many passages where אם occurs may be explained in this sense, as (Job 14:5), “that (אם) his days are determined”.

Sefaria: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann -- corrected vocalization · Public domain · sefaria.org

Sefaria: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 · Public domain · sefaria.org